Following St. Gregory the Great, St. Thomas writes: Temporal goods appear desirable when we do not have them; but when we do have them, we see their poverty, which cannot meet our desire and which therefore produces disillusion, lassitude, and often repugnance. In spiritual goods the inverse is true. They do not seem desirable to those who do not have them and who desire especially sensible good. But the more we possess them the more we know their value and the more we love them.⁴ For the same reason, material goods, the same house, the same field, cannot belong simultaneously and integrally to many persons. Spiritual goods, on the contrary, one and the same truth, one and the same virtue, can belong simultaneously and completely to all. And the more perfectly we possess these goods, the better we can communicate them to others.⁵ This is especially true of the sovereign good.  

• Ia IIae, q.31, a.5; q.32, a.2; q.33, a.2.
• Ia IIae, q. 28, a.4 ad 2; IIIa, q. 23, a. 1 ad 3.

Intellectual and especially spiritual pleasures are greater than carnal/bodily pleasures, St. Thomas shows in Ia IIae, q.31, a.5.

Intellectual and especially spiritual pleasures are greater than carnal/bodily pleasures, St. Thomas shows in Ia IIae, q.31, a.5.

Drinking some specific belgium beer is a holy experience, since it's made by monks.  (j/k).

Ah! But what if those monks are not holy?

Garrigou-Lagrange is a completely orthodox, non-Modernist theologian.

Fr. Garrigou-Lagrange was a 20th century teacher of John Paul II and many other Vatican II modernists.

By their fruits you shall know them.

I'd go with another teacher from a better time, there's 19 centuries and innumerable saints to choose from.

Lagrange was a mixed bag, in my opinion:

Perfectly orthodox in strictly doctrinal works, but sometimes “questionable” in exegesis and liturgical matters.